Academic literature on the topic 'Kuku (African people)'

To read, see, talk and believe differently � a response to other readers� reading of �Om die Bybel anders te lees: �n Etiek van Bybellees� As any exegesis is necessarily preceded by certain theological convictions, the author of the book Om die Bybel anders te lees: �n Etiek van Bybellees (2007) responds to criticism on the book flowing from a seminar � especially the remarks made by Hans van Deventer and Jurie le Roux. Firstly, the ideas on a changed view of the deity are discussed. This conversation is augmented by a discussion of the criticism levelled at the idea that reading the Bible has consequences for other people, and that a different reading would lead to a different concept of God. Van Deventer�s comments regarding the difficulty of debating theological issues are strengthened by a critical discussion of a debate in Die Kerkblad regarding the grammatical-historical method. His critical remarks regarding the value of a historical consciousness are discussed by way of a question on the relationship between a liberal theology and a conservative political point of view. Le Roux�s struggle with Snyman�s utilisation of apartheid as a rhetorical strategy leads the discussion to a recent example of overcoming racism while using unreflectingly racist imagery. This example indicates how theology effects cosmetic changes, without taking on the real issue. For this reason, the author concludes that a critical reading of the own Western tradition in Africa has become necessary.�--- Abstract translated into Sipedi ---Go bala, go bona, go bolela le go dumela ka go fapana - go arabela go balwa ga 'Om die Bybel anders te lees: �n Etiek van Bybellees' ke babadi ba bangweBjale ka ge go fetleka Bibele go etwa pele ke ditumelo t�a go tiba t�a teologi, mongwadi wa Om die Bybel anders te lees: �n Etiek van Bybellees (2007) o arabela ditsholo t�a puku ye t�eo di tswet�wego ke seminare ye e fetilego - kudu ditshwayotshwayo t�a Hans van Deventer le Jurie le Roux. Sa pele, go ahlaahlwa dikgopolo t�e fetogilego ka Modimo. Poledi�ano ye e tlat�wa ke go ahlaahla tsholo ye e lebanywago le gore go bala Bibele go na le khuet�o ye itsego go batho ba bangwe, le gore go bala ka tsela ya go fapana go tlo tli�a kgopolo ya go fo�agala ka Modimo. Ditshwayotshwayo t�a Van Deventer mabapi le bothata bja go ngangi�ana ka ditaba t�a teologi di loi�wa ke go ahlaahla ka tsholo ka go Die Kerkblad poledi�ano mabapi le mokgwa wa go hlatholla Bibele ka go sekaseka popopolelo(gramatika) le histori ya tlholego ya yona. Ditshwayotshwayo t�a gagwe mabapi le mohola wa boitemogo bja go tli�wa ke histori di ahlaahlwa ka tsela ya pot�i�o tswalanong ya teologi ya tokologo le kgopolo ya sepoloiki ya go gana diphetogo. Bothata bja Le Roux mabapi le kgopolo ya Snyman ya go re kgethollo go ya ka merafe e �omi�wa e le tsela ya go t�hela phori mahlong e i�a poledi�ano ye go mohlala wo e sego wa kgale wa go fenya semorafe ka go �omi�a seswant�hokgopolo sa semorafe sa pepeneng. Mohlala wo o laet�a ka fao teologi e amago diphetogo t�a ka mehla maphelong a batho ntle le go lebanya ditaba t�a paale thwii. Ka lona lebaka leo, mongwadi o ruma ka go re go bala set�o sa batho ba Bodikela mo Afrika ka tshekatsheko le phetleko ya go tiba go tloga go nyakega.--- End of translation ---

The objective of this thesis is to examine the need for people and communities to develop liquid assets through a savings programme and to work productively with these savings. It had to be taken into consideration that at least some members of the population could be considered non-monetary in their orientation. In order to achieve this objective a participatory and culturally sensitive micro-finance programme was designed through an Action Research methodology. By combining mainly quantitative baseline information, detailed and more qualitative work with some of the participants and routine output from the programme activities, the study aimed to arrive at concrete conclusions concerning the way a micro-finance programme has worked in San conununities and make recommendations regarding its future. lt was found that the programme has made at least some of the participants more conversant with the handling of cash and also contributed to increased self-respect. Developing liquid assets was most difficult for the poorest participants and the majority of these poorest are women. The San people are the poorest; even among other marginal rural minorities and should receive special assistance. The programme was moderately successful in helping participants to save towards larger needs and to even out income flows. It could not be established whether the programme could make a contribution to the development of long~term assets. Initiatives to establish microenterprises with the capital met with only limited success. The programme was not successful in establishing a savings programme as an alternative to cattle farming and should rather be seen as a complementary strategy for increasing household assets. It was found that the emphasis on savings mobilisation, rather than the creation of debt through credit was valid. Increased incomes will lead to increased indebtedness. A higher influx of cash in a San community is likely to be unevenly spread and is also likely to increase the gap between the wealthier and poorer community members. It was concluded that projects that meet basic and immediate needs such as food, shelter and housing, should be integrated with programmes that address larger needs such as loss of culture and land. A process of empowerment cannot be supported when rural poverty is not addressed.
Development Studies
D.Litt. et Phil. (Development Administration)